(106) Satyah -He is the Real. The term Satyam used in philosophy has a special connotation. That which remains the same in all the three periods of time is called Satyam. That which seemingly exists, but which never was nor shall ever be, is considered as a false delusion, A-satya. He who remains the same, before the creation, during the existence and even after the dissolution, is the Infinite Truth, Satyah. The Taittireeya Upanishad thunders that the Eternal Truth is “Truth, Knowledge, Bliss”: “Satyam, Jnaanam, Anantam Brahma” - Taittireeya Upanishad: 2-1.

We may here mention a couple of other meanings that are generally given to this term “The best among good people is Satyam. Again, the word Satyam is made up of three sounds -Sat-ti-yam -and, herein, according to the Upanishad itself, “Sat means praana, ti means food, Yam means sun;” therefore, Sat yam is the Law which orders the food to sustain the praana when both are blessed by the sources of all gross energies in the cosmos, the Sun.

(107) Samaatmaa -He wbo is equally in all. In Kathopanishad we read the declaration of Lord Death to Nachiketas how the same Truth has come to express itself differently from form to form. To visualize the Paramesvara who revels equally ill all, among the perishables and imperishables, is the Vision Divine. Kauseshika Upanishad (3-9) says, “One should understand that the Self is the same-in-all”. In the Geeta also is the declaration “I am the Seer in all the fields-of-experiences everywhere” -Geeta Ch. 13, St. 3).

(108) Sammitah -The term Sammatam means ‘acceptable’. The One. Truth, which has been proved and accepted by the Rishis In the Upanishads through subtle logic and philosophical reasoning, is called Sammatah. This is the most direct and very appealing meaning. But there are some who would interpret this portion of the Thousand Names of Lord Vishnu by combining Samaatmaa (107) and Sammitah (108) to form together a single ‘Name’, wherein the compound word would read Samaatma-asammitah. Here the term Asammitah then would come to mean “One who is incomparable, Inimitable (Atulya) who has none to equal Him”.

(109) Samah -Equal; the same. Truth remains the same. One Infinite Reality plays the game of plurality. As has been said in the Kathopanishad, “The One Principle of Fire having entered this world burns itself out differently according to the equipments upon which it is manifested”, so the One Truth manifests as the many Jeevas. Hence He is called the Samah. Also it can mean as One who is ever united, with (Sa) Lakshmi (Maa).

(110) Amoghah -Moghah means “useless fellow” (Nishphalah), “a disappointing power”. Amogha is the opposite of it: “Ever Useful”, “Ever the Fulfiller” of all the wishes and demands of His devotees. Chandogya Upanishad (8-1-5) declares: “Truthful is His wish, and Truth is His resolve”.

(111) Pundareekaakshah -One who can be contacted and fully experienced in the Heart Space (Pundareekam). In the Narayana Upanishad (10) we find the same term employed: “In the core of the body, in the Heart Space, dwells the Supreme.” In the ‘Heart’, the meditator can experience the Reality more readily and very clearly, and so the All- Pervading Reality is described as “dwelling in the Heart-cave”.

(112) Vrishakarmaa -Vrisha means Dharma. One whose every activity is righteous and who acts only to establish righteousness. “For the sake of establishing Dharma, I am born in every age”, says Lord -(Geeta Ch. 4, St. 8).

(113) Vrishaakritih -One who is of the form (Aakriti) of Dharma (Vrisha). It is not only that His actions are righteous but He is Himself Righteousness. It can also mean as One who takes different forms during His Divine Incarnations-all for maintaining the Rule of Dharma in the world.

Stanza 13

Rudro bahu-siraa babhrur
visvayonis-suchi-sravaah-
amritah saasvatah-sthaanur-
varaaroho mahaatapaah.

(114) Rudrah -One who makes all people weep, At the time of death or during the total dissolution, the One who makes all weep is Rudrah. From a devotee’s standpoint the same term is interpreted as the One who liquidated all sorrows is Rudrah. Bhagavan declares Himself to be “Among the Rudras, I am Sankara –(Geeta Ch. 10, St. 23). According to the Vedic terminology there are 11 Rudras; this eleventh “Rudra” is called as Sankara: Sam-karoti-iti = Sankarah - “One who blesses all with Auspiciousness (Sam).”

(115) Bahusiraah -One who has many heads. The Purushasooktam of the Rig Veda describes the Cosmic Form of the Lord with a narration, “The Purusha of thousand heads, thousand eyes and thousand feet…….”  In Geeta a similar description of the Universal Form of the Lord is found in Chapter XI. Again in the Geeta Chapter XIII when the Lord was describing the Infinite Goal to be known (Jneyam), He describes It as “Everywhere legs, everywhere hands, every- where eyes, everywhere His face”.

Thus, He whose personal manifestations constitute the universe is known as “One who has many heads.”

(116) Babhruh -One who rules over the worlds. “Like a King” -Atmabodham gives this analogy .He in whose presence all the instruments of perception, feeling and knowing continue their coordinated activity is the Self, the Atman, who is Great Lord Vishnu.

(117) Visvayonih -One who is the Total Cause from which alone the entire world of experiences (visvam) has emerged out. The womb (yoni) from which thoughts and actions had risen is called Visvayonih.

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